Characters Discussed
The Reverend Stephen Kumalo
The Reverend Stephen Kumalo (kew-MAH-loh), a Zulu who is an educated man and an Anglican priest. He lives in the country and is unused to the ways of the city and its people. Even so, he goes to Johannesburg to help his sister and find his son. He does his best, which is not enough, to help his relatives. When his son is executed, he cries out for help—for his land and his people as well as for his son.
Gertrude
Gertrude, the clergyman’s sister. She has become a prostitute and dealer in illegal liquor in Johannesburg.
John
John, the clergyman’s brother in Johannesburg, a practical man and a successful merchant. As a native politician, he is disturbed by the police and kept under their surveillance. He is a selfish man; he has also abandoned the Christian faith.
Absalom
Absalom, the clergyman’s son. He is a country boy ruined by white ways in the city. He drinks, commits adultery, and steals, at last killing a man who is an activist for the natives, trying to help them improve their condition. Found guilty of the crime, Absalom is sentenced to hang. His one act of goodness is to marry the woman who carries his unborn child.
Arthur Jarvis
Arthur Jarvis, Absalom’s victim, a young white man who works hard to help the natives improve their lot in Africa. There is irony in his death at the hands of one of the natives he wants to spend his life helping.
Msimangu
Msimangu (ihm-see-MAHN-gew), a native Anglican clergyman in Johannesburg. He is a good man who tries to help Stephen Kumalo find his people and understand them.
Mr. Jarvis
Mr. Jarvis, Arthur Jarvis’ father. He carries on his son’s work for the natives by bringing milk for their children, farm machinery, an agricultural demonstrator, good seed, and a dam to provide water for irrigation. He even becomes Kumalo’s friend after they have both lost their sons, one a murderer and the other his victim.
Themes and Characters
The central theme of Cry, the Beloved Country, as with all of Paton's works, revolves around the unifying power of love and the divisive nature of fear. Paton believes that only love—both for each other and for the land—can bring together the country's diverse ethnic groups and help them overcome their mutual fear and distrust.
This fear and distrust are pervasive in South Africa's cities, and Paton's main theme explores the allure, temptations, and dangers of urban life. As tribal societies continue to disintegrate, the apparent wealth and excitement of cities like Johannesburg attract many impoverished natives away from their tribal homes. This migration creates a society divided between overlords and slum dwellers, whose lives are constantly plagued by crime and violence. Feeling threatened by the influx of black individuals into their communities, the white Afrikaners resist integration and fear being overwhelmed. Urban blacks face internal struggles as they try to maintain their traditions outside their declining tribes and external conflicts as they fight against social and economic oppression in the city.
The novel is filled with ethnically diverse characters. The most positive characters in the story strive for racial harmony to eliminate the oppressive apartheid laws and remove the artificial barriers that hinder human relationships in South Africa. Many minor characters, such as Jan Hofmeyr and Father Beresford, are based on real-life figures in South Africa who were liberal advocates for social justice, equality, and freedom. Father Beresford is reminiscent of Father Trevor Huddleston and Bishop Reeves, both deported bishops of Johannesburg, while Jan Hofmeyr was a liberal politician admired by Paton. Other notable characters include Mr. Carmichael, Absalom's defense lawyer, and Napoleon Letsitsi, the agricultural demonstrator whom Stephen Kumalo regards as "an angel from God" and who is hired by James Jarvis to restore the valley of Ndotsheni.
Stephen Kumalo, the main character, is a devout, humble, and dedicated country priest. He remains unaware of the effects of tribal disintegration until he directly encounters the dangers and attractions of Johannesburg. He endures significant suffering in his search for his son and even begins to question his religious faith. Eventually, Kumalo manages to restore his faith and, with the help of James Jarvis, the valley as well. This restoration symbolizes hope for the renewal of the tribe. The birth of Absalom's son reinforces this hope and signifies the emergence of a new generation of black South Africans who will actively pursue the reform of a repressive society.
James Jarvis resides at High Place, a location that symbolizes his detachment from the challenges of the valley below. As a white man fluent in Zulu, he has minimal direct interaction with the black community until he experiences a tragic loss similar to Stephen Kumalo's—the death of his son in Johannesburg. After delving into his son Arthur's political beliefs, James transforms into a philanthropist, constructing a new church and hiring an agricultural expert to rejuvenate the valley. He also develops a sense of empathy towards Stephen Kumalo. Both men, united by their grief and loss, find a connection; Stephen's son kills James's son and is subsequently executed by the state. Their ability to forgive propels them to improve the lives of the people and foster peace in the valley.
Arthur Jarvis, a professional engineer, is both a scholar and a revolutionary figure. He initially distances himself from his father by rejecting his agricultural inheritance in favor of pursuing a professional career in Johannesburg. Arthur dedicates himself to aiding the poor, serving as president of the city's African Boys' Club. He is deeply engrossed in studying South Africa's racial issues and advocates for the education of black individuals and the cessation of their economic exploitation by whites. He cites Christ and Abraham Lincoln as his inspirations. Given that both of these figures were assassinated for their beliefs, Arthur can also be seen as a Christ-like figure and a political martyr. Paton enhances Arthur's spiritual presence by portraying him through the letters, diaries, and manuscripts he left behind. His legacy profoundly impacts his father, and his funeral helps break down racial segregation barriers. Arthur symbolizes the voice of unity, compassion, and a sincere desire for a fair and just society.
Absalom Kumalo, raised in a stable, religious household, rebels against both parental and societal authority, causing great distress to his parents. Like his biblical namesake, King David's son Absalom, his defiance against his father ultimately leads to his demise. In a manner reminiscent of David's lament, "O my son Absalom! my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!" (2 Sam. 18:35-36), Stephen Kumalo grieves deeply for his only child. Although inherently good, Absalom pledges to always tell the truth regardless of the consequences. However, his natural rebelliousness, exacerbated by an oppressive political system and the pressures of urban life, culminates in his tragic end.
Father Vincent and Reverend Theophilus Msimangu, both priests in Johannesburg, are compassionate and empathetic. Msimangu, despite openly admitting his shortcomings as a priest, takes his evangelical responsibilities very seriously. Father Vincent, a modest and devoted priest, arranges for Mr. Carmichael to defend Absalom and officiates the wedding of the imprisoned Absalom and his expectant wife. He makes an unsuccessful attempt to secure a pardon for Absalom and is present at his execution.
Stephen's brother John, John's son Matthew, and their associate Johannes Pafuri are deceitful. John Kumalo, who is corrupt, enjoys discussing politics and rousing crowds to riot while avoiding any personal risk of arrest. He promotes strikes and the formation of trade unions but does so for personal financial gain. In contrast, his partners Dubula and Tomlinson are genuinely committed to the workers' cause. Matthew Kumalo and Pafuri orchestrate the robbery that results in Arthur Jarvis's death. Absalom, influenced by his cousin and friend to join the crime, is the only one punished after Matthew and Pafuri betray him.
The women characters are portrayed with little depth, mostly as supportive figures. Mrs. Lithebe is a devout Christian who provides lodging for Stephen Kumalo in Sophiatown. Margaret Jarvis, James's wife, appears briefly, primarily in scenes of mourning for her son's death and during her own death. Despite Stephen Kumalo's efforts to help her, his sister Gertrude remains a prostitute in Johannesburg. Stephen Kumalo's wife is a steadfast and diligent partner who always supports her husband. Absalom's wife starts anew, with her child symbolizing a hopeful new generation.
Characters
The novel brims with a diverse array of characters from various ethnicities, beliefs, and backgrounds. A thoughtful reader of "Cry, the Beloved Country" cannot easily overlook the remarkable minor characters such as Jan Hofmeyr and Father Beresford. These characters are inspired by real figures in South African society, all of whom were liberal advocates for justice, equality, and freedom. Father Beresford is essentially a representation of Father Trevor Huddleston and Bishop Reeves, both of whom were deported bishops of Johannesburg. Jan Hofmeyr, on the other hand, was a liberal politician whom Paton held in high esteem. Additionally, the reader is likely to remember the intelligence and assistance of Mr. Carmichael, Absalom's defense lawyer, or Napoleon Letsitsi, the agricultural instructor described as "an angel from God" by Stephen Kumalo, whom James Jarvis employs to rejuvenate the valley. Mr. Mafalo and the endearing, promising nine-year-old son of Arthur Jarvis also leave a lasting impression.
However, the most unforgettable characters in the novel are undoubtedly the main ones. The protagonist, Stephen Kumalo, is a country priest residing in the valley of Ndotsheni. He is devout, humble, a kind and good husband, dedicated to his parish. Stephen Kumalo is initially unaware of the effects of tribal disintegration until he experiences a series of events in Johannesburg, where he confronts the city's vices and allure. He endures immense suffering while searching for his son, brother, and sister, all of whom have fallen on hard times, reminiscent of Luke in Wordsworth's "Michael." Kumalo even begins to question his religious convictions but eventually manages to restore his faith and family. With the assistance of James Jarvis, he also works to revive the valley. It is hoped that the valley's restoration will lead to the tribe's revival. The births of Absalom's son and Gertrude's child symbolize the dawn of a new generation of black South Africans, filled with hope for the end of an oppressive society.
James Jarvis resides at High Place, a location aptly named for its distance from the struggles of the valley. He is contentedly married, fluent in Zulu, but has no direct ties to the black community until he, too, loses a son in Johannesburg. James undergoes a journey of suffering, leading to a realization of the necessity to assist the black community. The strained relationship between James and his son, Arthur Jarvis, finds resolution when James learns more about Arthur's political beliefs. James becomes a philanthropist, constructing a new church, bringing in an agricultural expert to rejuvenate the valley, and empathizing with the elderly priest, Stephen Kumalo. The only obstacle to their complete mutual understanding is the unjust political system. Thus, themes of suffering, fear, and love intertwine between the two older characters: Stephen Kumalo loses his son to state punishment, while James Jarvis loses his son to a violent crime committed by Absalom Kumalo. This shared grief motivates them to improve the lives of the people and restore the valley where the titihoya no longer sings.
Arthur Jarvis is a revolutionary figure, scholarly and a professional engineer. He declined his agricultural inheritance to follow an independent professional path, and his views on the native issue are positive and sincere. This decision began the rift between Arthur and his father. In Johannesburg, Arthur lived by his philosophy, dedicating time to aiding the poor natives, serving as President of the African Boys' Club, studying South African racial issues, and proposing solutions to these critical problems. Arthur also called for an end to economic exploitation and advocated for the education of Africans, citing Christ and Abraham Lincoln as his mentors. Since both these figures were assassinated and both preached the truth, Arthur Jarvis can be seen as a Christ-like figure. His presence in the novel is both spiritual and immediate.
It is primarily through Arthur Jarvis' influence that his father undergoes a positive transformation. Arthur's funeral breaks down the walls of segregation in that society. Overall, Arthur Jarvis embodies the voice of unity, compassion, and a sincere desire for a just and equitable society.
Absalom Kumalo, raised in a virtuous and religious household, defies authority and succumbs to temptation. As previously mentioned, Absalom causes immense suffering for his parents and ultimately loses his life, mirroring his Biblical namesake, the son of King David. Just as David mourned, "O my son Absalom! my son, my son Absalom! would God I had died for thee, o Absalom, my son, my son!" (2 Sam. 18:35-36), Stephen Kumalo endures the agony of losing his only child. A notable trait of Absalom's character is his commitment to always tell the truth, regardless of the consequences. His inherent goodness and humanity are revealed despite his downfall. Through his unborn child, there lies a potential for a new generation of Africans. Absalom's troubles stem from negative influences, bad companions, and the corrupting environment of the city. The tragedy might have been avoided if he had fully embraced the opportunities available to him at the Reform School.
The clerics, Father Vincent and Reverend Theophilus Msimangu, both serve as compassionate and understanding Anglican priests in Johannesburg. Despite openly admitting his own weaknesses, Rev. Msimangu is a kind-hearted individual who takes his religious duties seriously. Father Vincent, a humble and dedicated priest, assists Stephen Kumalo in his time of need by arranging for Mr. Carmichael to defend Absalom and performing the marriage ceremony for Absalom and his pregnant wife. Father Vincent's efforts to secure a pardon for Absalom from the Governor General-in-Council prove unsuccessful, and he is present at Absalom's execution.
John Kumalo, his son Matthew, and their associate Johannes Pafuri are depicted as unsavory characters. John Kumalo enjoys stirring political unrest and inciting crowds, although he avoids putting himself at risk of arrest. He is driven by a love of money and financial gain. As a political agitator, he promotes the formation of trade unions and encourages strikes while ensuring his own safety. In contrast, his associates Dubula and Tomlinson are more genuine in their dedication to workers' rights. Matthew Kumalo and Pafuri orchestrate the burglary and convince Absalom to participate, leading to Absalom's solitary suffering while the true culprits remain free. Matthew and Pafuri epitomize cold-hearted betrayal.
The female characters are portrayed without significant depth or importance and are primarily seen as supportive figures. Mrs. Lithebe is a devout Christian woman who provides lodging for Reverend Stephen Kumalo in Sophiatown. Mrs. Margaret Jarvis is scarcely mentioned except in scenes of mourning her son's death and her own passing. Despite Stephen Kumalo's efforts, Gertrude Kumalo continues her life as a prostitute and returns to her previous lifestyle of shebeens and illegitimate children. Absalom's wife resolves to change her ways, with her child symbolizing the hope for a new generation. Stephen Kumalo's wife is depicted as a loyal, hardworking, and long-suffering partner who remains humble and supportive of her husband and their cause.
Just as in real life, the novel features characters of various racial and ethnic backgrounds who exhibit both good and evil traits. Among the well-intentioned white characters are Father Vincent, James Jarvis, Arthur Jarvis, Mr. Carmichael, Father Beresford, the Reform School Director (who appears to symbolize Paton himself), as well as the parole officer and judge. John Harrison, a young, open-minded white liberal, is depicted as such due to his connection with Arthur Jarvis. In contrast, the elder Harrison is portrayed as a conservative filled with bigotry and hatred.
According to Paton's message, all other characters are included in the novel to strive for racial harmony, to abolish the oppressive apartheid laws, and to dismantle the artificial barriers that hinder human relationships in South Africa. They all cry out for human connection: "Cry for the broken tribe, for the law and the custom that is gone. Aye, and cry aloud for the man who is dead, for the woman and children bereaved, these things are not yet at an end. The sun pours down on the earth, on the lovely land that man cannot enjoy. He knows only the fear of his heart."
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